Mahimamayi Nari

Here's a comprehensive summary of the Jain text "Mahimamayi Nari" by Mahasati Shri Umravkunvar 'Archana':

The book, "Mahimamayi Nari" (Glorious Woman), emphasizes the crucial and revered role of women throughout history and in society, drawing upon religious scriptures, historical examples, and philosophical insights, particularly within a Jain context.

The text begins by citing a Sanskrit verse stating that where women are respected, gods reside and rejoice. This sets the tone for the entire discussion, highlighting women as a significant source of strength and inspiration for men. The author asserts that women have been instrumental in men's progress and in overcoming adversities. They are credited with nurturing humanity and inspiring great souls through their inherent virtues. The poet Jaishankar Prasad is quoted, describing women as "shraddha" (faith) and "vishwas" (trust) that flows like nectar in life.

The book details the virtues that define a woman, such as sacrifice, love, generosity, tolerance, bravery, and service. These qualities, it is argued, have protected humanity from destruction. Women are described as constant companions, fulfilling their roles as daughters, sisters, wives, and mothers with devotion. A significant quote describes an ideal wife possessing six qualities: being a minister in counsel, a servant in action, a mother in feeding, like Rambha (a celestial nymph) in intimacy, supportive of dharma, and as patient as the Earth in forgiveness. A woman possessing these qualities can transform her paternal and in-laws' homes into paradise, fostering an environment where deities dwell.

The text then delves into historical and scriptural examples, highlighting the elevated status of women in ancient India, particularly the Vedic period. Women like Gargi, Maitreyi, and Lopamudra are mentioned as learned scholars who even composed Vedic hymns. The Jain tradition is also rich with virtuous and learned women, with specific mention of the sixteen prominent Satis (virtuous women) such as Sita, Chandanbala, Brahmmi, and Sundari, whose names and qualities are remembered daily.

The philosophical depth of women is illustrated through the example of Maitreyi, who prioritized spiritual knowledge and immortality over material wealth when offered everything by her husband Yajnavalkya before his renunciation.

The unwavering devotion and self-reliance of Sita, who followed Rama into exile and endured hardships and unjust banishment with fortitude, are presented as embodiments of courage and resilience.

The book highlights Urmila from the Vaishnava Ramayana, who displayed immense sacrifice and tolerance by not hindering her husband Lakshmana from fulfilling his duty and enduring fourteen years of separation. Yashodhara, despite being forsaken by Buddha, exhibited extraordinary courage in raising her son and later approached Siddhartha with dignity as a spiritual guide upon his enlightenment.

The text recounts the trials of Sati Chandanbala, whose inner strength and radiance shattered iron shackles, elevating her to a divine status. The greatness of Sati Subhadra is also acknowledged.

It is emphasized that ancient Indian society did not consider women inferior; they enjoyed equal opportunities and were truly considered "ardhangini" (better half). The prevalence of female deities like Saraswati (knowledge), Lakshmi (wealth), Rati (beauty), Ganga (purity), and the powerful goddesses Kali, Durga, and Parvati signifies the deep reverence for the feminine principle. Even in the animal kingdom, the cow is worshipped over the bull, and in revered pairs, the female name often precedes the male (e.g., Sita-Ram, Radha-Krishna, Gauri-Shankar). This all points to the woman as a protective shield shielding man from difficulties.

The text further elaborates on the spiritual and intellectual advancement of women in ancient times, where they held equal rights in social, religious, and political spheres. They instilled virtuous qualities and ethical values in their children. The strong resolve and self-confidence of virtuous women were such that men could not disregard them.

The story of Sudama and his wife illustrates this point. Sudama, a humble devotee of Krishna, lived in poverty. His wife, a devoted and insightful companion, urged him to visit his wealthy friend Krishna. Sudama, content with devotion, was hesitant. However, his wife, unable to bear his suffering, persuaded him, reminding him that friendship should be utilized in times of need. Her faith in Krishna's grace led to Sudama's honored reception and bestowal of immense wealth. This anecdote, along with the examples of Kalidasa's wife and Tulsidas's wife Ratnavali, demonstrates how women significantly influenced and elevated their husbands' lives.

The book then describes a shift in societal norms during the medieval period, where women's independence diminished, and negative perceptions arose. Women were sometimes characterized as a source of suffering, more dangerous than vices like lust, anger, greed, and delusion. The prescriptive idea of women being dependent on their father in childhood, husband in youth, and son in old age, as stated in the Manusmriti, is highlighted as a restrictive measure that hindered women's physical, mental, and spiritual development, confining them to the domestic sphere. This led to the derogatory term "pair ki jooti" (shoe of the foot) replacing respectful titles and the prevalence of child marriages.

Despite these oppressive measures, the indomitable spirit of women emerged like a flame igniting from suppressed embers. The bravery of queens like Durgavati and Lakshmibai of Jhansi, and the sacrifices and valor of Rajput women, are celebrated. Rajput women would equip their husbands for battle, offering stern warnings and accepting widowhood over the disgrace of their husbands' retreat. Their unwavering faith and pride in their husbands are depicted through their pronouncements, indicating their preference for their husbands' martyrdom over dishonor. The intense pride and love of Rajput women meant they preferred to ascend the funeral pyre with their deceased husbands, eagerly awaiting reunion. Their readiness to embrace death with joy, symbolized by the tradition of playing drums during their immolation, is presented as an unparalleled example of sacrifice, even if the concept of "sati" (self-immolation) might be viewed critically today. Nevertheless, these examples underscore that even in times of extreme devaluation, women maintained their glory and honor.

The text then transitions to the modern era, where women have reclaimed their rightful place in society, excelling in social, political, and religious fields. Examples like Prime Minister Indira Gandhi, Sarojini Naidu (Governor), Vijayalakshmi Pandit (Ambassador), and Sucheta Kripalani (Chief Minister) are cited as inspirations.

The author urges women to embrace these role models and derive inspiration from them. The current era is characterized by men's destructive tendencies, evidenced by world wars and the proliferation of devastating weapons. Women are called upon to counteract this violence with love and compassion. The ultimate goal is not merely to achieve equality or parity with men but to influence men, temper their destructive tendencies, and contribute to world peace.

The most significant duty of women, according to the book, is the imparting of good sanskaras (virtuous impressions) to their young children. The malleability of children's minds, like clay or bamboo, allows mothers to shape them into great, virtuous, brave, and powerful individuals. Shivaji's valor was attributed to his mother Jijabai, and Gandhiji's greatness was influenced by his mother's teachings and a vow taken from a Jain monk regarding abstinence. Shankara's intellectual prowess was also nurtured by his mother.

Women are empowered to transform their homes into paradises through their sacrifice, love, and gentleness. Their personalities should be so inspiring that their husbands, like Sudama, readily heed their words. The text acknowledges the ingrained idea that women's roles are limited to domestic chores but strongly refutes this, advocating for the equal education of girls. However, education should be coupled with high moral values, not lead to fashionableness or defiance of parents. The true purpose of education is to manage the household efficiently and support one's husband in times of adversity. The ability to subtly guide a husband away from wrong paths is also a mark of education.

The author quotes Premchand, who stated that "Man works with a weapon, woman with skill. Woman is patient like the Earth." Victor Hugo is also cited: "Man has sight, woman insight."

The book concludes by urging women to preserve and sharpen their divine insight, maintain the glorious status that even gods have sung about since ancient times, and prove that women have always been glorious. This, the author asserts, is essential for the well-being of the nation.